DOI Page / Citation link:
https://doi.org/10.11588/diglit.4680#0220
App. CHRISTIAN INSCRIPTIONS. 551
a new inscription was put on them. Mordtmann mentions that he has
observed this especially often in Mysia and Bithynia; and that the
regular term for this lawless procedure was ' renewing1' (avaveovcrOat)]:
he also mentions that examples of the same action occur in earlier time
(and therefore among pagans). The Chr. emperors passed many enact-
ments as to the treatment of pagan buildings. Enactments against the
violation of tombs., and the using of the stones for building purposes were
published in 340, 349, 356, 357, 381, 386 (Cod. Theod. IX 17): the
frequency of the enactments shows how common was the offence.
In a. d. 346, Constantius and Constans provided that temples situated
outside the walls of cities should be spared (Cod. Theod. XVI to, 3). In
397 Theodosius ordered that materials set free by the demolition of
temples should be utilized for the repair of roads, bridges, aqueducts, and
walls (Cod. Theod. XV 1, 36). In 399 an order was issued that temples
situated in the country (in agris) should be destroyed (Cod. Theod. XVI
10, 16). In 408 the sweeping order went forth that everything which
had been consecrated to false gods, even on private properties, should be
destroyed. Only temples situated on imperial estates were spared and
ordered to be devoted to a better purpose (Cod. Theod. XVI 10, 19).
The dislike of the Church for Greek art, and also the use in Amaseia
of the ancient models and subjects, as late as a. d. 567 is attested in fit.
Eidych. § 54 (A A SS 6th April p. 559). An inscription of Sardis attests
the treatment accorded to pagan buildings. A temple or other edifice
belonging to some pagan cult was turned into a hospital for sick strangers
by a magistrate acting under the authority of an imperial constitution 2.
In the time of Julian the temple of Artemis at Ilium had been with
difficulty preserved from ill-treatment by the bishop, who was secretly
favourable to the pagans (see a letter of Julian published in Hermes
IX pp. 257 ff).
416. (11. 1887). Hogarth in Town, of Philol. 1888 p. 91. 7/ cropbs
Kal 6 wept avTTjv roiros [Tat)ov ['IoUjXiou 'lov\iavov 'Ava[<T}To[cr)iov. The
name Anastasius is not certain 3. This is the lowest of three inscriptions
on the sarcophagus; and marks a Chr. appropriation of an old pagan
1 Ath. Mitth. 1881 p. 126. He quotes an imperial constitution' (tS>v biaTvirad.
an excellent example on a sarcophagus j'Jtoi kc i^opiadlvrav uvoa-iav ne pvaipav
which was obviously pagan Mapas vtto- 'EXAijkbi/).
/3oXei? ttjs ayias tov 6v iKK-qaias aviveaird- Hogarth reads (A.vprj)\iov and 'Avav-
p-qv Tx\v xapio-dicrav fioi nolfXov. rarlov : the inscr. is faint, and my copy
2 Wadd. 638, CIG 8645. The pagans admits 'Araoracri'ou as easily as 'kv
are ' the expelled impious and detestable
Greeks, who have been the subject of
\vctvra-
Tiov.
a new inscription was put on them. Mordtmann mentions that he has
observed this especially often in Mysia and Bithynia; and that the
regular term for this lawless procedure was ' renewing1' (avaveovcrOat)]:
he also mentions that examples of the same action occur in earlier time
(and therefore among pagans). The Chr. emperors passed many enact-
ments as to the treatment of pagan buildings. Enactments against the
violation of tombs., and the using of the stones for building purposes were
published in 340, 349, 356, 357, 381, 386 (Cod. Theod. IX 17): the
frequency of the enactments shows how common was the offence.
In a. d. 346, Constantius and Constans provided that temples situated
outside the walls of cities should be spared (Cod. Theod. XVI to, 3). In
397 Theodosius ordered that materials set free by the demolition of
temples should be utilized for the repair of roads, bridges, aqueducts, and
walls (Cod. Theod. XV 1, 36). In 399 an order was issued that temples
situated in the country (in agris) should be destroyed (Cod. Theod. XVI
10, 16). In 408 the sweeping order went forth that everything which
had been consecrated to false gods, even on private properties, should be
destroyed. Only temples situated on imperial estates were spared and
ordered to be devoted to a better purpose (Cod. Theod. XVI 10, 19).
The dislike of the Church for Greek art, and also the use in Amaseia
of the ancient models and subjects, as late as a. d. 567 is attested in fit.
Eidych. § 54 (A A SS 6th April p. 559). An inscription of Sardis attests
the treatment accorded to pagan buildings. A temple or other edifice
belonging to some pagan cult was turned into a hospital for sick strangers
by a magistrate acting under the authority of an imperial constitution 2.
In the time of Julian the temple of Artemis at Ilium had been with
difficulty preserved from ill-treatment by the bishop, who was secretly
favourable to the pagans (see a letter of Julian published in Hermes
IX pp. 257 ff).
416. (11. 1887). Hogarth in Town, of Philol. 1888 p. 91. 7/ cropbs
Kal 6 wept avTTjv roiros [Tat)ov ['IoUjXiou 'lov\iavov 'Ava[<T}To[cr)iov. The
name Anastasius is not certain 3. This is the lowest of three inscriptions
on the sarcophagus; and marks a Chr. appropriation of an old pagan
1 Ath. Mitth. 1881 p. 126. He quotes an imperial constitution' (tS>v biaTvirad.
an excellent example on a sarcophagus j'Jtoi kc i^opiadlvrav uvoa-iav ne pvaipav
which was obviously pagan Mapas vtto- 'EXAijkbi/).
/3oXei? ttjs ayias tov 6v iKK-qaias aviveaird- Hogarth reads (A.vprj)\iov and 'Avav-
p-qv Tx\v xapio-dicrav fioi nolfXov. rarlov : the inscr. is faint, and my copy
2 Wadd. 638, CIG 8645. The pagans admits 'Araoracri'ou as easily as 'kv
are ' the expelled impious and detestable
Greeks, who have been the subject of
\vctvra-
Tiov.